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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	adam_n	law_n	moral_a	4,944	5	10.5377	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90893	Christ and Moses excellency, or Sion and Sinai's glory. Being a triplex treatise, distinguishing and explaining the two covenants or the gospel and law: and directing to the right understanding applying, and finding of the informing and assuring promises, that belong to both Covenants. By Vavasor Povvell, preacher of the Gospel in Wales.	Powell, Vavasor, 1617-1670.	1650 (1650)	Wing P3080; Thomason E1259_1; ESTC R208890	156,531	581

or the Law of Christ The first of these Lawes was given to Adam in his innocent and sinlesse condition the second was given unto men in their fallen and sinfull condition and the third was given unto men either to bring them out of their sinful condition or being brought out of that estate to guide them on to their eternall happy condition Quest Wherein did the naturall Law or the Law which God gave unto Adam in his innocency consist Answ 1. In that inscription written in his heart whereby doubtlesse he knew how to serve and worship God his Creatour 2 In that vocall prohibition of eating the forbiden fruit Gen. 2.17 Object But how doth it appeare that there was any Law written in the heart of Adam in his innocency A. 1. Because that even the sinfull posterity of Adam who had neither the written Law of Moses nor the Gospell yet had and have this Law written in their hearts their consciences bearing witnesse and their hearts accusing or excusing one another Rem 2.14 15. 2 By the knowledge that he had in the nature of all creatures and therbyto name al creatures according to their natures Gen. 2.20 23. 3 Because that Adam and his children did offer unto the Lord and this must be either from inward dictates and teachings in nature or from vocall commands but we read not of any vocall commands that God gave to Adam thereto Obj. But did God give lawes to none but unto Adam before Moses time Answ Yes unto (a) Gen 6.13 Noah and doubtlesse to many others before the flood and also to (b) Gen 26.5 Abraham and the Patriarcks after the flood till the time of Moses and these lawes are called by the godly and learned Positive Lawes Qu. Was there included in that prohibition to Adam that hee should not eate of the forbidden fruit all the Morall Law or Ten Commandements afterwards given to Moses A. Though the Scripture doth not affirm that neither can it be easily inferred thence nor clearly proved yet it 's probable hee had written in his nature the substance of the Ten Commandements Qu. Why did God give a law or lawes unto men A. To shew his own Soveraignty and his creatures duty Qu. How many parts are there in the Lawes of God A. Three a (c) Ex 20.3 4 5 7 c. mandatory part a (d) Ex 19.5 Eph 6 2 promisary part and a (e) Gen. 2.17 Lev 26.16 17 18. penall part the first shewing the power the second the goodnesse and the third the justice of God Qu. Why did God give the Morall Law or Ten Commandements seeing he had before written the Law in mens hearts A. Though the Law was writter at first in the heart of Adam and though the fallen posterity of Adam had Why the Moral Law was given and still have some reliques of that Law remaining in their hearts yet it was growne so dymme and dark that in a manner it was deleated and blotted out by the sinnes of men insomuch that the Apostle accounted that time between Adam and Moses as a time wherein there was no Law for saith he untill the Law i. e. the Morall Law sin was in the world Rom. 5.13 But more particularly God gave the Morall Law First because of transgressions as the Apostle in answer to such a Question tacitely propounded saith the Law was added because of transgressions untill the seed i. e. Christ should come Gal. 3.19 For the better understanding of this consider 1 That the Law was given to discover sin for (f) Rom 3 20 by the Law is the knowledge of sinne And though (g) Rom 5 13 sin was in the world before the Law yet sin was so vailed and covered that men when they did comit sin they scarce knew that they sin'd We have the Apostle Pauls testimony and experience of this wher he (h) Rom 7 7 saith that he had not knowne sinne but by the Law for I had not known lust saith he except the Law had said thou shalt not cover Nay there would be no sin were it not for a Law for the Law gives if I may so tearme it a being unto sin and therefore is called the (i) 1 Cor 15 5 strength of sinne for if a man should sweare covet or kill and there should be no Law prohibiting the same doubtlesse it would not bee evill for the Law makes it evill So men when they doe commit sinne if they be ignorant of the Law against which they sinned they cannot come to see and know their sinnes therefore the Law is the glasse or discoverer of sin and where there is no Law there is no * i. e. No knowledge of transgression Rom 4.15 transgression Obj. But hath the Law of it selfe power to discover sin A. No not of it selfe without it be applyed by the Spirit for Paul thought himselfe (k) Phil 3.6 blamelesse as concerning the Law before his conversion But when the (l) Rom 7.9 Commandement came in spirit and power then sinne appeared as sin to him Obj. But doth the Morall Law discover unto men all their sinnes A. Yes All the sins committed against that Law but not every sin that a man is guilty of for the sin of unbeleife or not beleiving in Christ which is the sin (m) Joh. 6.29 and 16.9 1 Joh. 3.23 Neither doth the Moral law teach men to deny their owne righteousnesse against the Gospell is discovered by the Gospell and not by the Law Obj. How doth it appeare that the Law doth not discover the sinne of un beleefe or not beleeving in Christ A. Because the Law doth not command faith in Christ as hee is Mediatour neither can any man possibly preach Christ out of the Morall Law therefore it is impossible that unbeleife against him should be known or apprehended by that Law 2 The Law as it doth discover sin so also it doth aggravate sinne or make sin as the Apostle (n) Rom 7.13 saith exceeding sinfull The Law does awaken and revive and unkennell sins and make them take hold upon a mans soule As the Prophet David (o) Ps 40.12 said mine iniquities have taken hold upon mee so that I am not able to looke up Or as the Apostle (p) Ro 7.8 9 said without the Law sin was dead but when the Commandement id est the Law came sinne revived and I dyed that is his sinnes did appeare so hainous grievous and terrible to him that they were ready to make him dispaire also the same Apostle (q) Rom 5.20 elsewhere saith That the Law entered that the offence might abound 3 The Law does restraine sinne and that was a maine end wherefore it was given which is the meaning of the Apostle in the third of the Galathians 19 ver Gal. 3.19 The Law was added because of transgression Men were growne to a mighty height of transgression and wickednesse till God gave the Law

fidelity p. 71. Not to question the truth of Promises 72. May think they beleeve not when they doe ibid. To beware of unbeleeving words p. 73. Satan makes advantage of such ibid. Doubting a sin p. 74. Beleevers at peace with God 82. May for a time want peace 83. God sanctifies their troubles 85. Their sins taken away by Christ 109. Vnbelief damns men but not only 111.114 is a sin against the Gospel 111. Beleevers threatned 172. Chastised 173. The kinds of their chastisements p. 173. 174. To chastise them consists with Gods Love p. 174. The end of their chastisements p. 175. 176. The Law usefull to Beleevers p. 217. 218. c. Beleevers have an excusation as well as an accusation p. 231. The desire of Beleevers is the fulfilling of Promises p. 257. Blasphemy what the word signifies 113. Paul blasphemed yet saved 114. C CHildren of God vid. Believers Christ the way to Salvation p. 4. Gods Covenant with Christ 5. Christ called David and why p. 7. Christ fitted for the work of Mediation 10. Gods gratification of him for that work ibid. Christ the Head of the Church 12. He lets out of his grace ibid. Christ destroyd the Devil 21. Christ the Author and Administer of the Covenant 22 23 24. What Christ did as Mediatour 25. Christ the Author and Mediatour of the Covenant 26. Joynt party with believers in the Covenant 27. Takes the whole matter on himselfe as principal 29. Al laid upon Christs score ibid. Christ a sufficient Redeemer 30. The Sum of the Covenant 31. Every good thing in Christ 65. Christ called a Covenant 79. The end of Christs death 99. Fulfill'd the Ceremoniall Law ibid. Made good the Prophesies of Himself 104. The Jewes saw them not fulfil'd in Christ and why 104 105. Christ fulfilled the morall Law how 106 What meant by the bloud of Christ 107. The sufferings of Christ calld the blood of Christ ib. and why 101 Christs death takes away all the sins of all beleevers 109.111 Not of those that beleeve not Ib. Not Adams sin from all 110. Christ a reconciliation 117. But not for all 119 c. Christs sufferings greater then any others 128. Died for the ungodly 144. Ceremonies not to be retain'd 100 Why left in the Bible ibid. The Apostles us'd but few p. 101. Did both teach and write against them ibid. That place cleered Acts 15.29 p. 102 103. Circumcision a Seale of the Covenant of Grace 4 44 45. A Seale of Spirituals as well as Temporals 46. The end of Circumcision 48. Did bind to keep the Law ib None thereby justified ibid. It remained during the Legall Administration 50. Was a Figure of Christ. p 51 Commandements are easie to them are spirituall p. 170. Covenant God made with man of two sorts 1. The Covenant of grace first in being p. 2. The ten Commandements a Covenant of works ibid. What God made with Adam was of the nature of such a Covenant ib. The Covenant of Salvation made with Christ p. 4 When made p. 5. Where called a Covenant p. 6. Of what nature p. 9. The parties concerned in the Covenant ibid. What Christ covenanted to doe p 11. The consequents of that Covenant ib. Gods end in making a Covenant 12 The Covenant with Christ not broken by Adam 20. The same Covenant made with Christ made with men ibid. Who made it and when 21 The Sum of the Covenant ib. Christ considered with the Covenant p. 22 Christ the Author of the Covenant idid And Mediator of the Covenant 26. Christ the Substance of the Covenant 31. The Covenant the same before and under the Law ib. The Covenant with Noah twofold 32. The Covenant with Abraham but one 35. The word Covenant how to be understood p. 36. Abraham how considered in the Covenant 37. How confirm'd to him p. 42. What manner of Covenant made with him 52. Was free ibid. Why called a free Covenant ib. 53 54 55. Without any condition 56 Nothing in men brought God into Covenant 58 God both offers and works in men to accept it ibid. But not excluding men from doing 59. The Covenant founded upon Christs merits 61. Wherein the freedome of the Covenant appeares 62 63. A full and compleat Covenant 64. Every good thing in the Covenant p. 65. An ordered Covenant ibid. And in what respect ibid. 66 A sure Covenant p. 66 67. 77 God visits for breach of Covenant 77 78. How God in Zech. is said to breake Covenant p. 79. How man in Isa is said to doe so ibid. The Iewes considered two wayes in the Covenant p. 80. How carnall believers are said to be in Covenant p. 81. The Covenant a peaceable Covenant 82. A Holy Covenant 85. Why so called ibid. 86 Men are unholy at first taking into covenant p. 86. An everlasting Covenant p. 87. God mindfull of his Covenant 88.90 To them that transgressed his Covenant ibid. Regards not carnal Covenanters 89. The Covenant a Believers Fort 90. The Covenant the same under the Old and New Testament 91 92. How called two 92 93. How a new Covenant 94 95 96 97. The new Covenant and new Testament the same 97 98. The Covenant made upon the accompt of Christ 167. The difference betwixt the Covenant of Grace and the Covenant of Works 168 c. These two Covenants were and are in force 207. Creatures God doth not hate them as such 134. D DEcrec of God puts no man upon sin p. 16. Doubting a sin 74. Duties Men not saved by them 157 158. To be done in a strict and spirituall manner 167. How the Gospel requires duties 168 169 170. Are easie to Believers 171. E ELection not the cause of salvation p. 15. The Elect called the World 131 c. God loves them 133 134. Were so before the foundation of the World 147. They deserved the curse 148. But proceeding against them stopped Ibid. Their sin put upon Christ Ibid. Are the Children of wrath 149. Yet the Children of God Ibid. They are the Children of God before they beleeve 150. They are such by foreknowledge though not by outward profession 151. Men are said to be the Children of God severall wayes Ibid. None can know that they are so till they are converted 152. But God doth Ibid. Exactor God is no Exactor 115. F FAith the gift of God p. 50. 59. Necessary to Salvation 57. Faith not before the Covenant 60. Great Faith may be where there is feare 72 Vnbeleif a sin 74. True Faith can never be lost 76. Christ gives Faith 116. Not offers it only 117. Vnbeleife Christs and the Soules great enemy 145. Free-grace Nothing but Free-grace in mens Salvation 154. The preaching of it gives no liberty to sin 177 178 179. Destroyes not the Law 181. G GOD not seen in himselfe p. 22. Spake diversly to our Fathers 34. God is said to sweare 42. Gods form in swearing 43. Cannot be partiall 166 Gospel Preaching the Gospel wherein it consists 142 143

28 29.35 Pag. 7. Isa 24.6 Pag. 79. 63.9 Pag. 24. Daniel 12.1 Pag. 121. Zechariah 9.11 Pag. 6. 11.10 11. Pag. 79. John 5.40 Pag. 160. 6.51 Pag. 128. Acts 15.29 Pag. 102. Rom. 4.11 Pag. 43. 4.13 Pag. 132. 5.19 Pag. 121. 9.23 Pag. 151. 11.15 Pag. 130. 1 Cor. 15.22 Pag. 125. 2 Cor. 5.15 Pag. 124. 5.19 Pag. 131. Gal. 2.21 Pag. 204. 3.19 Pag. 194. 5.3 Pag. 47. 1 Tim. 1.9 Pag. 207. 2.6 Pag. 125. 2 Tim. 1.9 Pag. 5. Titus 1.2 Pag. 5. 2.11 Pag. 124 Hebrewes 2.9 Pag. 126 8.9 Pag. 89. 93. 96 9.15 Pag. 112 2 Peter 1.9 Pag. 136 2.1 Pag. 137 2.2 Pag. 134 2.20 Pag. 135 Christ and Moses Excellency OR Sion and Sinai's Glory Question HOw many Covenants did God make with men concerning their salvation (a) Gal. 4.24 Rom 9.4 Eph. 2.12 Answer Two Gal. 4.24 Rom. 9.4 Ephes 2.12 Quest How are these two Covenants called Answ The (b) Mat. 11.5 Gospell and the (c) Joh. 1.16 law or commonly the Covenant of (d) Ac. 20.32 grace and the Covenant of (e) Ro. 3.24 works Quest Why doe you place the Covenant of grace before the Covenant of workes Answ Because the Covenant of grace was in being (f) Gal. 3.17 before the Covenant of works Q. What do you mean by the Covenant of workes A. I mean the (g) Deu. 10.4 ten Commandements called the (h) Mal. 4.4 Law of Moses which was delivered upon (i) Deu. 29.1 Mount Horch or (k) Gal. 4.24 Synai unto Moses for the children of Israel Q. Doe you then take the ten Commandements for the Covenant of works A. Yea sure and they are often in Scripture called a (l) Deu. 4.13.5.23 Is 24 5. Jer. 31.32 Heb. 8.9 Covenant Q. But was not that the Covenant of works which God made with Adam in Paradise before his fall A. I deny not but that it was of the nature of a (m) Hos 6.7 Like Adam they transgressed the Covenant Covenant yet we find no more expressed but a command (n) Gen. 2.17 doe this and live with a penalty In the day thou eatest thereof thou shalt dye but there is no promise made of eternal salvation upon the keeping of it Q. But do not you conceive that God did intend to give salvation unto Adam if he had kept that command though God did not expresly promise it A. I doe conceive that Adam should have continued in that happy state he was in and should never have dyed if he had not sinned for (o) Ro. 5.12 1 Cor. 15.21 by sin came death Q. What might be the reason why God did not declare as well the promise as the command and penalty A. Though this be a secret and known perfectly onely to God himselfe yet we may judge probably by the event that God reserved and kept secret to himselfe that part of his mind which concerned Adams eternall salvation because he intended not that Adam should be saved by his works Q. How does it appear that God did not intend to save Adam by his works A. Because God had pre-ordained determined and appointed another (p) Eph. 1.3 4 5. 2 Tim 1.9 2 Thes 2 13. Rev. 13.8.17.8 way and means viz. Jesus Christ to save Adam and part of his posterity Q. If God had pre-ordained Christ as the means of mens salvation was there not then a necessity that Adam should sin A. Although God put no necessity upon Adam to sinne but left him to his free choice yet there was a necessity of bringing to light that heavenly plot and contrivement wherein lay hid the mystery of Gods counsell and the wonderment of mens salvation which could not be revealed untill Adam had sinned and so with reverence be it mentioned the Son of man gave vent unto the grace of God and the fall of naturall Adam to the exaltation of spirituall Adam Jesus Christ Q. But was there any agreement about the salvation of men before Adam sinned A. Yes there was an agreement and Covenant (q) Es 42.6.55.3 Zac. 6.13 Es 50 5 6. betweene God the father his (r) Who was then the word of God Joh. 1.1 Son Jesus Christ Q. When was that Covenant made with Jesus Christ A. (s) Tit. 1.2 2 Tim. 1.9 Before the world began Objection But is it not in the Greek from the foundation or beginning of the world meaning that the Covenant was made with Adam immediatly after his fall and not with Christ before the foundation of the world A. The Greeke will not beare it so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the words in both places before cited signifie before the foundation of the world or beginings of times for note that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it governes a Genitive Case as here it doth it signifies before as 1 Pet. 1.20 1 Cor. 4 5. 2 Tim. 4.21 so Ephes 1.4 1 Pet. 1.20 1 Cor 4.5 2 Tim. 4.21 Eph. 14. we are chosen in Christ before the foundation of the world the word before there is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if election be before the foundation of the world as sure it is then also by the same ground a Covenant or promise is made before the foundation of the world for the word proves the one as well as the other Q. But where in Scripture doe you finde that agreement if there were any made with Christ before the foundation of the world called a Covenant A. I suppose the word Covenant could not be found in Scripture in this sense and case yet if there be found words of the same signification and holding forth the truth of the thing it is sufficient for many words are used by the godly and learned which are not in Scripture as Trinity Sacrament c. now in Scripture it is called the (t) Tit. 1.2 the promise of eternall life and so is the Covenant that God made with Abraham called the (u) Gal. 3.18 19 22. promise 2. We have the word Covenant applyed in this case as in Zach. 9.11 As for thee by the bloud of thy Covenant or whose Covenant is by blood here God the Father speakes to Christ with relation to some Covenant between them both and we read of no other but this fore-spoken of Psa 89.28 Also in Psal 89.28 God the Father saith againe My Covenant shall stand fast with him i.e. with Christ if you consider 1 v. 25. he saith that he would set his hand or power in the Sea that is Christ should have power to governe the Nations 2 v. 27. he is called Gods first begotten son a title most properly given to Christ Rom. 8.29 Col. 1.15 3 v. 29. Rom. 8.29 Col. 1.15 His seed should endure for ever meaning the members of Christ which are so called in Esa 53.10 Esa 53.10 Obj. In verse 35. it is I have sworne that I will not lie unto David therefore this Covenant was

Covenant made with him they say we are predestinated and ordained to (m) Act. 13.39 2 Thes 2.13 beleeve and to (n) Eph. 2.10 Rom. 8.29 doe good works and not for beleeving and doing good workes Q If God covenanted with Christ to give salvation to some and not to all did he not then leave the rest in a state of impossibility to be saved and in a state of certainty to be damned A. I. God is not accountable to man for his actions and this is sufficient that the will of God is the (o) Rom. 9.15 18.22 supream reason of all his actions and it should satisfie us that God doth what he will and wills himselfe and his owne glory chiefly so that if mans misery tends to Gods glory it is mans duty to be silent and subject thereunto 2. Though God by this Covenant doth entaile and assure salvation upon and unto the seed of Christ yet it doth not necessarily follow that the rest are left unavoidably in a state of damnation It is true that Gods preordination presignation and promise before time declared Gods speciall favour to such as he chose and his preterition and passing by the rest shewed a lesse regard of them and dis-ingagement of God to them Obj. But the absolute electing of some doth argue the absolute reprobating of others A. God in the act of election In no moment of nature did the purpose of condemnation goe before the foresight of sin saith Dr. Twisse in the act of preterition looked upon men as fallen and not as innocent and unfallen and thereby his grace doth more eminently appear in the one and his justice is more apparently justifiable as toward men in the other Obj. But is not election the cause of salvation and reprobation the cause of damnation A. Election and Reprobation are not in any sense the causes of salvation and damnation but Christ is the proper and meritorious cause of salvation and sin the proper and meritorious cause of damnation Election and reprobation they are but precedent and precurrent acts or decrees and the causes of salvation and Damnation they come in between the decrees and the execution thereof Obj. But the Decree of reprobation puts a necessity upon men to sinne for if God hath decreed the punishment he hath decreed the cause also A. The decree puts no more necessity upon men to sinne then the secret intent and purpose of a King to put his just Law in execution makes a malefactor guilty and to suffer according to that law further who dares reply against God if he would have it so Ro. 9.20 Obj. But if a King makes a law so strict that his Subjects cannot keepe it and then punishes his Subjects for breaking it is not that King more guilty then his Subject A. But the case is not so for God when he gave the Law at first to man viz Adam he did not give him such a Law that he could not keep Q. How doth it appeare that Adam could have observed and kept that Law which God gave him in his innocent state A. I. Because the Scripture testifies of him that he was made (a) Ecl. 7.29 upright and in (b) Gen. 5 1 Gods owne likenesse viz. in knowledge holinesse and power and therefore sure he was fit and able to keep it 2. The commandement that God gave Adam to obey it was no hard commandement to be observed by such a spirituall man Ob. But Adam was no other then a meer earthly and naturall man 1 Cor. 15.47 for had he been spirituall he could not have fallen from that state A. It is true that Adams body was of the earth yet Adams soule was immediately from heaven and therefore spirituall And why might not Adam though spirituall as well as the Angels seeing they were alike without promise of upholding them and no union of spirit between them and God or Christ and but mutually good fall from that state Q. What death did Adams transgression and disobedience deserve and bring upon himselfe and his posterity A. All that the Scripture cals (a) Ro. 5.14 1 Cor. 15.21 death which is either naturall (b) Lu. 1.79 spirituall or (c) Rom. 5.2 Eph. 2.1 Iam. 1.15 Ro. 5.15.18 eternall Q. How doth it appeare that Adams sin brought eternall death A. 1. From the words of the Apostle Rom. 5.16.18 Judgement was by one to condemnation and judgement came upon all men to condemnation Now condemnation must bee understood here as in other places of Scripture for (d) Ioh. 5.24 Rom. 8.1 eternall condemnation also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in those (e) Ro. 5.16.18 two texts is alwayes in Scripture for eternall condemnation and differs from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement lastly here is judgement and condemnation together which imports both a temporall and eternall judgement 2. That condemnation which is put in opposition to eternall life must needs be eternall condemnation but this condemnation is such Rom. 5.21 Rom. 5.21 for the Apostle saith That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life 3. It must be eternall death else how and when came mankinde to be guilty of eternall death do the weake and wicked posterity of Adam by sinning now when by reason of their corrupt natures they hardly can doe otherwise deserve and come under eternall death and should Adams sinne which was against knowledge and a cleare Law have no other punishment but a naturall and temporall death Further how can death viz. eternall death Rom. 6.23 be the wages of one sinne and not of another Rom. 6.23 Ob. If Adam had not sinned hee was to enjoy but outward and temporall mercies therefore having sinned his sin could bring him under no other but temporall and outward judgements A. Adam being the (f) Lu 3.38 Son of God and after his owne likenesse doubtlesse did enjoy and was to enjoy had he not sinned the savour and love of God and communion with him which were more then meere temporall and outward mercies On the contrary the losse of these which are (g) Eph. 5.6 Mat. 25.41 two of the greatest and soarest judgements that the damned suffer for ever must needs be more then temporall and outward judgements Q Did Adam by his sinne and disobedience breake the Covenant that was made with Christ before A. No for that Covenant was not given unto Adam before his fall therefore he could not breake that which was not given him to observe Q. Was that Covenant which was made with Jesus Christ before time afterwards made with men A. Yes see Esa 55.3 Jer. 31.31 and 33.20 Eze. 16.8 20.37 Heb. 8.10 Q. Who made that Covenant with men A. God the (h) Hos 2.18 Father (i) Eze. 16.8 Jesus Christ and the (k) Heb. 10.15 16. Spirit Q. When and with whom was that Covenant before made with